5.
The Discourse on the Bait
261. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Monks, a trapper does not sow fodder for deer herds thinking - 'May the deer herds, consuming this fodder sown by me, be long-lived, beautiful, and sustain themselves for a long time, for a long duration.' But thus, monks, a trapper sows fodder for deer herds thinking - 'The deer herds, having intruded upon this fodder sown by me, infatuated, will eat the food; eating the food, infatuated, having intruded, they will become intoxicated; being intoxicated, they will become heedless; being heedless, they will become subject to be done with as wished in this fodder ground.'
262. "There, monks, the first deer herds, having intruded upon that fodder sown by the trapper, infatuated, ate the food; eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by the trapper in that fodder ground. Thus indeed, monks, the first deer herds did not escape from the trapper's power and control.
263. "There, monks, the second deer herds considered thus - 'Those first deer herds, having intruded upon that fodder sown by the trapper, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by the trapper in that fodder ground. Thus indeed, those first deer herds did not escape from the trapper's power and control. What if we were to abstain altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, they dwelt there. In the last month of summer, when grass and water were exhausted, their bodies reached a state of extreme emaciation. When their bodies had reached a state of extreme emaciation, their strength and energy declined. When their strength and energy had declined, they returned to that very fodder sown by the trapper. They there, having intruded, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by the trapper in that fodder ground. Thus indeed, monks, the second deer herds also did not escape from the trapper's power and control.
264. "There, monks, the third deer herds considered thus - 'Those first deer herds, that fodder sown by the trapper... etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. Those second deer herds also considered thus - Those first deer herds, that fodder sown by the trapper... etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. What if we were to abstain altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, they dwelt there. In the last month of summer, when grass and water were exhausted, their bodies reached a state of extreme emaciation. When their bodies had reached a state of extreme emaciation, their strength and energy declined. When their strength and energy had declined, they returned to that very fodder sown by the trapper. They there, having intruded, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by the trapper in that fodder ground. Thus indeed, the second deer herds also did not escape from the trapper's power and control. What if we were to make our dwelling place in dependence on that fodder sown by the trapper. Having made our dwelling place there, we will eat the food from that fodder sown by the trapper without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by the trapper in that fodder ground.' They made their dwelling place in dependence on that fodder sown by the trapper. Having made their dwelling place there, they ate the food from that fodder sown by the trapper without intruding, not infatuated; eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by the trapper in that fodder ground.
"There, monks, this occurred to the trapper and the trapper's company - 'These third deer herds are indeed fraudulent, deceitful; these third deer herds are indeed possessing supernormal power, non-humans; They consume this fodder that has been sown, yet we do not know their coming or their going. What if we were to surround this fodder that has been sown all around with a large area using great stick-nets - perhaps we might see the dwelling place of the third deer herds, where they go for shelter.' They surrounded that fodder that had been sown all around with a large area using great stick-nets. The trapper and the trapper's company, monks, saw the dwelling place of the third deer herds, where they went for shelter. Thus indeed, monks, the third deer herds also did not escape from the trapper's power and control.
265. "There, monks, the fourth deer herds considered thus - 'Those first deer herds etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. Those second deer herds also considered thus 'Those first deer herds etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. What if we were to abstain altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food etc. Thus indeed, the second deer herds also did not escape from the trapper's power and control. Those third deer herds also considered thus 'Those first deer herds etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. Those second deer herds also considered thus 'Those first deer herds etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. What if we were to abstain altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food etc. Thus indeed, the second deer herds also did not escape from the trapper's power and control. What if we were to make our dwelling place in dependence on that fodder sown by the trapper. Having made our dwelling place there, we will eat the food from that fodder sown by the trapper without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by the trapper in that fodder ground.' They made their dwelling place in dependence on that fodder sown by the trapper. Having made their dwelling place there, they ate the food from that fodder sown by the trapper without intruding, not infatuated; eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by the trapper in that fodder ground.
"There, this occurred to the trapper and the trapper's company - 'These third deer herds are indeed fraudulent, deceitful; these third deer herds are indeed possessing supernormal power, non-humans; they consume this fodder that has been sown. Yet we do not know their coming or their going. What if we were to surround this fodder that has been sown all around with a large area using great stick-nets - perhaps we might see the dwelling place of the third deer herds, where they go for shelter.' They surrounded that fodder that had been sown all around with a large area using great stick-nets. The trapper and the trapper's company saw the dwelling place of the third deer herds, where they went for shelter. Thus indeed, the third deer herds also did not escape from the trapper's power and control. What if we were to make our dwelling place where there is no access for the trapper and the trapper's company. Having made our dwelling place there, we will eat the food from that fodder sown by the trapper without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by the trapper in that fodder ground.' They made their dwelling place where there was no access for the trapper and the trapper's company. Having made their dwelling place there, they ate the food from that fodder sown by the trapper without intruding, not infatuated; eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by the trapper in that fodder ground.
"There, monks, this occurred to the trapper and the trapper's company - 'These fourth deer herds are indeed fraudulent, deceitful; these fourth deer herds are indeed possessing supernormal power, non-humans. They consume this fodder that has been sown, yet we do not know their coming or their going. What if we were to surround this fodder that has been sown all around with a large area using great stick-nets - perhaps we might see the dwelling place of the fourth deer herds, where they go for shelter.' They surrounded that fodder that had been sown all around with a large area using great stick-nets. Indeed, monks, the trapper and the trapper's company did not see the dwelling place of the fourth deer herds, where they might go for shelter. There, monks, this occurred to the trapper and the trapper's company - 'If we were to disturb the fourth deer herds, those disturbed would disturb others, those disturbed would disturb others. Thus all the deer herds would altogether abandon this fodder that has been sown. What if we were to disregard the fourth deer herds.' The trapper and the trapper's company, monks, disregarded the fourth deer herds. Thus indeed, monks, the fourth deer herds escaped from the trapper's power and control.
266. "This simile, monks, has been made by me for the purpose of conveying the meaning. And here this is the meaning - 'Fodder', monks, this is a designation for these five types of sensual pleasure. 'The fodder-provider', monks, this is a designation for Māra the Evil One. 'The fodder-provider's following', monks, this is a designation for Māra's following. 'The deer herds', monks, this is a designation for ascetics and brahmins.
267. "There, monks, the first ascetics and brahmins, having intruded upon that fodder sown by Māra and those worldly gains, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed, monks, the first ascetics and brahmins did not escape from Māra's power and control. Just as those first deer herds, monks, so in that simile I speak of these first ascetics and brahmins.
268. "There, monks, the second ascetics and brahmins considered thus - 'Those first ascetics and brahmins, having intruded upon that fodder sown by Māra and those worldly gains, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. What if we were to abstain altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there. They abstained altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, they dwelt there. They there were ones who fed on vegetables, ones who fed on millet, ones who fed on wild rice, ones who fed on leather scraps, ones who fed on moss, ones who fed on rice bran, ones who fed on rice scum, ones who fed on sesame flour, ones who fed on grass, ones who fed on cow dung; they sustained themselves on forest roots and fruits, feeding on fallen fruits.
In the last month of summer, when grass and water were exhausted, their bodies reached a state of extreme emaciation. When their bodies had reached a state of extreme emaciation, their strength and energy declined. When their strength and energy had declined, their liberation of mind declined. When their liberation of mind had declined, they returned to that very fodder sown by Māra and those worldly gains. They there, having intruded, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed, monks, the second ascetics and brahmins also did not escape from Māra's power and control. Just as those second deer herds, monks, so in that simile I speak of these second ascetics and brahmins.
269. "There, monks, the third ascetics and brahmins considered thus - 'Those first ascetics and brahmins, that fodder sown by Māra and those worldly gains... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. Those second ascetics and brahmins also considered thus - 'Those first ascetics and brahmins, that fodder sown by Māra and those worldly gains... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. What if we were to abstain altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food and worldly gains. Abstaining from fearful enjoyment, having plunged into forest haunts, they dwelt there. They there were ones who fed on vegetables... etc. feeding on fallen fruits. In the last month of summer, when grass and water were exhausted, their bodies reached a state of extreme emaciation. When their bodies had reached a state of extreme emaciation, their strength and energy declined; when their strength and energy had declined, their liberation of mind declined; when their liberation of mind had declined, they returned to that very fodder sown by Māra and those worldly gains. They there, having intruded, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed the second ascetics and brahmins also did not escape from Māra's power and control. What if we were to make our dwelling place in dependence on that fodder sown by Māra and those worldly gains; having made our dwelling place there, we will eat the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains.'
"They made their dwelling place in dependence on that fodder sown by Māra and those worldly gains. Having made their dwelling place there, they ate the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated. Eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains. And yet they held such views - 'the world is eternal,' or 'the world is non-eternal'; 'the world is finite,' or 'the world is infinite'; 'the soul is the same as the body,' or 'the soul is one thing and the body another'; 'the Truth-finder exists after death,' or 'the Truth-finder does not exist after death,' or 'the Truth-finder both exists and does not exist after death,' or 'the Truth-finder neither exists nor does not exist after death.' Thus indeed, monks, the third ascetics and brahmins also did not escape from Māra's power and control. Just as those third deer herds, monks, so in that simile I speak of these third ascetics and brahmins.
270. "There, monks, the fourth ascetics and brahmins considered thus - 'Those first ascetics and brahmins, that fodder sown by Māra... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. Those second ascetics and brahmins also considered thus - 'Those first ascetics and brahmins... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. What if we were to abstain altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food and worldly gains... etc. Thus indeed the second ascetics and brahmins also did not escape from Māra's power and control. Those third ascetics and brahmins also considered thus 'Those first ascetics and brahmins... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. Those second ascetics and brahmins also considered thus 'Those first ascetics and brahmins... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. What if we were to abstain altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food and worldly gains... etc. Thus indeed the second ascetics and brahmins also did not escape from Māra's power and control. What if we were to make our dwelling place in dependence on that fodder sown by Māra and those worldly gains. Having made our dwelling place there, we will eat the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains.'
"They made their dwelling place in dependence on that fodder sown by Māra and those worldly gains. Having made their dwelling place there, they ate the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated. Eating the food there without intruding, not infatuated, they did not become intoxicated. Being not intoxicated, they did not become heedless. Being heedful, they did not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains. And yet they held such views - 'the world is eternal'... etc. 'the Truth-finder neither exists nor does not exist after death.' Thus indeed the third ascetics and brahmins also did not escape from Māra's power and control. What if we were to make our dwelling place where there is no access for Māra and Māra's company. Having made our dwelling place there, we will eat the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains.'
"They made their dwelling place where there was no access for Māra and Māra's company. Having made their dwelling place there, they ate the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated; eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed, monks, the fourth ascetics and brahmins escaped from Māra's power and control. Just as those fourth deer herds, monks, so in that simile I speak of these fourth ascetics and brahmins.
271. "And how, monks, is there no access for Māra and Māra's company? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This is called, monks, a monk who has blinded Māra, who, having destroyed his track, has gone beyond the sight of the Evil One.
"Furthermore, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of the plane of nothingness, a monk enters and dwells in the plane of neither-perception-nor-non-perception. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his mental corruptions are completely eliminated. This is called, monks, a monk who has blinded Māra, who, having destroyed his track, has gone beyond the sight of the Evil One, one who has crossed over attachment in the world."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Bait is concluded as fifth.